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1

Melchizedek i egzegeza Rdz 14, 18-20 w pismach Filona Aleksandryjskiego

100%

Zarzeczny R.

Vox Patrum

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2008

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vol. 52

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issue 2

1301-1322

PL

Brak w PDF

2

Terapeuci – żydowscy prekursorzy monastycyzmu chrześcijańskiego w De vita contemplativa Filona z Aleksandrii

75%

Misiarczyk L.

Vox Patrum

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2018

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vol. 70

9-23

EN

The article analyzes the most important aspects of the life of therapists, the Jewish precursors of Christian monasticism. The author advocates the datation of the De vita contemplativa for the years 40-41 of the first century and presents arguments for the authorship of Philo. Then he emphasizes the apologetic nature of the text and its content. The author is in favor of the hypothesis that therapists were not essenes, but a separate group of ascetics in Judaism of the 1st century AD. He is not convinced by the hypothesis that the Philo’s treaty is a literary fiction and the presentation of an ideal community. Too many details in the text contradict this opinion and even indicate that Philo himself knew the life of therapists from autopsy. Direct influence of therapists on Christian monastic life is impossible to demonstrate, while indirect influence manifests itself in the following elements poor clothing, modest meals: bread, salt and water, devoting little attention to the needs of the body - only as much as necessary for life, getting rid of ownership by giving it to the closest relatives, praying at sunrise, praying with hands raised to heaven, practicing allegorical exegesis of the Old Testament, living in continence. In the case of cenobites: common life under the direction of the superior, shared meals, common prayers, houses divided into a residential part and a monastery as a place of prayer.

3

Ślady egzegezy Filona Aleksandryjskiego w "De monastica exercitatione" Nila z Ancyry

63%

Nieścior L.

Vox Patrum

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2018

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vol. 70

25-44

EN

We encounter in the Nil of Ancyra’s writing De monastica exercitatione at least a dozen instances of the allegorical interpretation of certain places in the Old Testament, where Nil of Ancyra’s exegesis seems to refer to the Philo of Alexandria’s interpretation. In a few places there are significant differences in interpretation, but Nil decisively continues or repeats exegetical ideas of Philo. In two cases, in a longer allegory about Joseph who seeks his brothers and about the ritual washing of the sacrificial calf (De monastica exercitatione 44-45 and 56), the dependence on Philo becomes verbal. The borrowings come most often from Legum allegoriarum libri, which seem to be especially close to Nil. However, the traces of Philo’s exegesis from other writings of the Alexandrian seem to show a wider knowledge of his works by the monk of Ancyra. There is a probability of indirect borrowing and indirect knowledge of Philo’s exegesis by Nil, by other authors, but we find no evidence of such medium. However, for example, Origen’s relationship with Philo in the exegesis of the concerned places is quite loose and does not give grounds for the seeking such medium. The Philo’s ascetic orientation to exegesis, his connection to Greek ethical philosophy, willingness to use the biblical allegory, these and other factors may have influenced Nil to seek inspiration by the Jewish philosopher. The predicted borrowings had also their consequences. The copying Philonian thought led to take over the ideas borrowed by others, including the elements of Platonism and Stoicism.

4

Bóg niezdolny do gniewu. Obrona apathei Boga w teologii aleksandryjskiej: Filon, Klemens i Orygenes

51%

Mrugalski D.

Verbum Vitae

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2018

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vol. 33

279-314

EN

Ancient Alexandria was the locus of an encounter between Greek philosophy and the Bible. It is where the Greek translation of the Hebrew Bible, the Septuagint, came into being, and also there that the first philosophical commentaries on the Greek Pentateuch appeared. The trained philosophers who examined this inspired text came across many anthropomorphic representations of God that they could not accept – precisely because of their education and their philosophical culture, which they valued as much as their faith. Yet insisting, for example, that God cannot have a body because He is transcendent, or that God cannot be angry because He is impassible, does nothing to explain why anthropomorphism occurs in the Bible. This article explores how the Alexandrian thinkers of the first three centuries CE, whether Jewish or Christian, explained the appearance of anthropomorphic representations of God in the sacred text, and the important functions they attributed to these controversial images.

PL

Starożytna Aleksandria to miejsce spotkania filozofii greckiej z Biblią. To tam powstało greckie tłumaczenie Biblii hebrajskiej zwane Septuagintą i to tam pojawiły się pierwsze filozoficzne komentarze do greckiego Pięcioksięgu. Wykształceni filozoficznie komentatorzy tekstu natchnionego natrafiali w nim jednak na wiele antropomorficznych przedstawień Boga, których nie mogli zaakceptować – właśnie ze względu na swe wykształcenie i kulturę filozoficzną, którą cenili tak samo jak swoją wiarę. Stwierdzenie, iż Bóg nie może posiadać ciała, gdyż jest transcendentny, oraz że nie może się gniewać, gdyż jest niecierpiętliwy, nie wyjaśnia kwestii, dlaczego w ogóle antropomorfizmy pojawiają się w tekście, który jest natchniony. Niniejszy artykuł ma na celu przedstawienie, w jaki sposób aleksandryjscy myśliciele, żydowscy i chrześcijańscy, trzech pierwszych wieków naszej ery wyjaśniali fakt pojawienia się w Biblii antropomorficznych przedstawień Boga oraz jakie funkcje im przypisywali.

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Melchizedek i egzegeza Rdz 14, 18-20 w pismach Filona Aleksandryjskiego

Terapeuci – żydowscy prekursorzy monastycyzmu chrześcijańskiego w De vita contemplativa Filona z Aleksandrii

Ślady egzegezy Filona Aleksandryjskiego w "De monastica exercitatione" Nila z Ancyry

Bóg niezdolny do gniewu. Obrona apathei Boga w teologii aleksandryjskiej: Filon, Klemens i Orygenes